r Yeats
Ideas of Good and Evil
WHAT IS ‘POPULAR POETRY’?
I think it was a Young Ireland Society that set my mind running on ‘popular poetry.’ We used to discuss everything that was known to us about Ireland, and especially Irish literature and Irish history. We had no Gaelic, but paid great honour to the Irish poets who wrote in English, and quoted them in our speeches. I could have told you at that time the dates of the birth and death, and quoted the chief poems, of men whose names you have not heard, and perhaps of some whose names I have forgotten. I knew in my heart that the most of them wrote badly, and yet such romance clung about them, such a desire for Irish poetry was in all our minds, that I kept on saying, not only to others but to myself, that most of them wrote well, or all but well. I had read Shelley and Spenser and had tried to mix their styles together in a pastoral play which I have not come to dislike much, and yet I do not think Shelley or Spenser ever moved me as did these poets. I thought one day – I can remember the very day when I thought it – ‘If somebody could make a style which would not be an English style and yet would be musical and full of colour, many others would catch fire from him, and we would have a really great school of ballad poetry in Ireland. If these poets, who have never ceased to fill the newspapers and the ballad-books with their verses, had a good tradition they would write beautifully and move everybody as they move me.’ Then a little later on I thought, ‘If they had something else to write about besides political opinions, if more of them would write about the beliefs of the people like Allingham, or about old legends like Ferguson, they would find it easier to get a style.’ Then, with a deliberateness that still surprises me, for in my heart of hearts I have never been quite certain that one should be more than an artist, that even patriotism is more than an impure desire in an artist, I set to work to find a style and things to write about that the ballad writers might be the better.
They are no better, I think, and my desire to make them so was, it may be, one of the illusions Nature holds before one, because she knows that the gifts she has to give are not worth troubling about. It is for her sake that we must stir ourselves, but we would not trouble to get out of bed in the morning, or to leave our chairs once we are in them, if she had not her conjuring bag. She wanted a few verses from me, and because it would not have seemed worth while taking so much trouble to see my books lie on a few drawing-room tables, she filled my head with thoughts of making a whole literature, and plucked me out of the Dublin art schools where I should have stayed drawing from the round, and sent me into a library to read bad translations from the Irish, and at last down into Connaught to sit by turf fires. I wanted to write ‘popular poetry’ like those Irish poets, for I believed that all good literatures were popular, and even cherished the fancy that the Adelphi melodrama, which I had never seen, might be good literature, and I hated what I called the coteries. I thought that one must write without care, for that was of the coteries, but with a gusty energy that would put all straight if it came out of the right heart. I had a conviction, which indeed I have still, that one’s verses should hold, as in a mirror, the colours of one’s own climate and scenery in their right proportion; and, when I found my verses too full of the reds and yellows Shelley gathered in Italy, I thought for two days of setting things right, not as I should now by making my rhythms faint and nervous and filling my images with a certain coldness, a certain wintry wildness, but by eating little and sleeping upon a board. I felt indignant with Matthew Arnold because he complained that somebody, who had translated Homer into a ballad measure, had tried to write epic to the tune of Yankee Doodle. It seemed to me that it did not matter what tune one wrote to, so long as that gusty energy came often enough and strongly enough. And I delighted in Victor Hugo’s book upon Shakespeare, because he abused critics and coteries and thought that Shakespeare wrote without care or premeditation and to please everybody. I would indeed have had every illusion had I believed in that straightforward logic, as of newspaper articles, which so tickles the ears of the shopkeepers; but I always knew that the line of Nature is crooked, that, though we dig the canal beds as straight as we can, the rivers run hither and thither in their wildness.
From that day to this I have been busy among the verses and stories that the people make for themselves, but I had been busy a very little while before I knew that what we call popular poetry never came from the people at all. Longfellow, and Campbell, and Mrs. Hemans, and Macaulay in his Lays, and Scott in his longer poems are the poets of the middle class, of people who have unlearned the unwritten tradition which binds the unlettered, so long as they are masters of themselves, to the beginning of time and to the foundation of the world, and who have not learned the written tradition which has been established upon the unwritten. I became certain that Burns, whose greatness has been used to justify the littleness of others, was in part a poet of the middle class, because though the farmers he sprang from and lived among had been able to create a little tradition of their own, less a tradition of ideas than of speech, they had been divided by religious and political changes from the images and emotions which had once carried their memories backward thousands of years. Despite his expressive speech which sets him above all other popular poets, he has the triviality of emotion, the poverty of ideas, the imperfect sense of beauty of a poetry whose most typical expression is in Longfellow. Longfellow has his popularity, in the main, because he tells his story or his idea so that one needs nothing but his verses to understand it. No words of his borrow their beauty from those that used them before, and one can get all that there is in story and idea without seeing them, as if moving before a half-faded curtain embroidered with kings and queens, their loves and battles and their days out hunting, or else with holy letters and images of so great antiquity that nobody can tell the god or goddess they would commend to an unfading memory. Poetry that is not popular poetry presupposes, indeed, more than it says, though we, who cannot know what it is to be disinherited, only understand how much more, when we read it in its most typical expressions, in the Epipsychidion of Shelley, or in Spenser’s description of the gardens of Adonis, or when we meet the misunderstandings of others. Go down into the street and read to your baker or your candlestick-maker any poem which is not popular poetry. I have heard a baker, who was clever enough with his oven, deny that Tennyson could have known what he was writing when he wrote ‘Warming his five wits, the white owl in the belfry sits,’ and once when I read out Omar Khayyam to one of the best of candlestick-makers, he said, ‘What is the meaning of “we come like water and like wind we go”?’ Or go down into the street with some thought whose bare meaning must be plain to everybody; take with you Ben Jonson’s ‘Beauty like sorrow dwelleth everywhere,’ and find out how utterly its enchantment depends on an association of beauty with sorrow which written tradition has from the unwritten, which had it in its turn from ancient religion; or take with you these lines in whose bare meaning also there is nothing to stumble over, and find out what men lose who are not in love with Helen.
‘Brightness falls from the air,
Queens have died young and fair,
Dust hath closed Helen’s eye.’
I pick my examples at random, for I am writing where I have no books to turn the pages of, but one need not go east of the sun or west of the moon in so simple a matter.
On the other hand, when Walt Whitman writes in seeming defiance of tradition, he needs tradition for his protection, for the butcher and the baker and the candlestick-maker grow merry over him when they meet his work by chance. Nature, which cannot endure emptiness, has made them gather conventions which cannot disguise their low birth though they copy, as from far off, the dress and manners of the well-bred and the well-born. The gatherers mock all expression that is wholly unlike their own, just as little boys in the street mock at strangely-dressed people and at old men who talk to themselves.
There is only one kind of good poetry, for the poetry of the coteries, which presupposes the written tradition, does not differ in kind from the true poetry of the people, which presupposes the unwritten tradition. Both are alike strange and obscure, and unreal to all who have not understanding, and both, instead of that manifest logic, that clear rhetoric of the ‘popular poetry,’ glimmer with thoughts and images whose ‘ancestors were stout and wise,’ ‘anigh to Paradise’ ‘ere yet men knew the gift of corn.’ It may be that we know as little of their
